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Genesis

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The Waters Recede

Chapter 8

1 But God remembered Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over the earth and the waters receded.⁠ 2 The fountains of the deep and the floodgates of heaven were closed, and the rain stopped falling from the sky.⁠ 3 The waters kept receding steadily from the earth, so that they had gone down by the end of the 150 days. 4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat.⁠ 5 The waters kept on receding until the tenth month. On the first day of the tenth month, the tops of the mountains became visible.⁠ 6 At the end of 40 days, Noah opened the window he had made in the ark⁠ 7 and sent out a raven; it kept flying back and forth until the waters had dried up on the earth.⁠ 8 Then Noah sent out a dove to see if the waters had receded from the surface of the ground. 9 The dove could not find a resting place for its feet because water still covered the surface of the entire earth,⁠ and so it returned to Noah in the ark. He stretched out his hand, took the dove, and brought it back into the ark. 10 He waited seven more days and then sent out the dove again from the ark. 11 When the dove returned to him in the evening, there was a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth. 12 He waited another seven days and sent the dove out again, but it did not return to him this time. 13 In Noah’s six hundred and first year, in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that the surface of the ground was dry. 14 And by the twenty-seventh day of the second month the earth was dry.

Leaving the Ark

15 Then God spoke to Noah and said, 16 “Come out of the ark, you, your wife, your sons, and your sons’ wives with you. 17 Bring out with you all the living creatures that are with you. Bring out every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase and be fruitful and multiply on the earth!” 18 Noah went out along with his sons, his wife, and his sons’ wives. 19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

Noah's Offering

20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar.⁠ 21 And the Lord smelled the soothing aroma⁠ and said to himself,⁠ “I will never again curse the ground because of humankind,⁠ even though the inclination of their minds is evil from childhood on.⁠ I will never again destroy everything that lives, as I have just done. 22 “While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease.”⁠

Texts in conversation

Compare Genesis 8:21 and Isaiah 11:3

Hebrew Bible

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Summary

Genesis 8 describes God responding to the smell of Noah’s offering, and Isaiah 11 uses smell as a way of discerning rather than sight or hearing, reflecting an ancient Near Eastern view of smell as a form of perception also tied to temple incense.

Passages

Genesis 8:21

Hebrew Bible
19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups. 20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. 21 And the Lord smelled the soothing aroma and said to himself, “I will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on. I will never again destroy everything that lives, as I have just done. 22 “While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease.”
750–400 BCE (scholarly estimate) Read in Genesis

Isaiah 11:3

Hebrew Bible
1 A shoot will grow out of Jesse’s root stock, a bud will sprout from his roots. 2 The Lord’s Spirit will rest on him—a Spirit that gives extraordinary wisdom, a Spirit that provides the ability to execute plans, a Spirit that produces absolute loyalty to the Lord. 3 His smelling is in the fear of the Lord7. He will not judge by mere appearances or make decisions on the basis of hearsay. 4 He will treat the poor fairly and make right decisions for the downtrodden of the earth. He will strike the earth with the rod of his mouth and order the wicked to be executed. 5 Justice will be like a belt around his waist, integrity will be like a belt around his hips.
740–450 BCE (scholarly estimate) Read in Isaiah

References

"... What is of interest to this thesis is the fact that the sense of smell is seen as so far superior to sight and hearing that it renders them unnecessary. Admittedly metaphor is being used, but it is the choice of metaphor that is striking to us in our culture ... Indeed, it could be argued that the "strangeness' of the metaphor accounts for much of the textual debate among scholars over this clause. The sense of smell was clearly understood by the Rabbis to be the referent in the text ... Although the historicity of this last statement is open to question, it is, nevertheless, a reflection of the Rabbinic understanding of Isaiah 11:3 ... Though 'smell' is not normally seen in our culture as a primary means of discernment, to the culture of the Bible and much of the world there was a recognition of its precision. As noted in chapter one, olfaction may be regarded in certain contexts as more discerning than either sight or sound and that, of all the senses, it is the most closely connected with memory. Thus, to a culture existing before or outside of the 'olfactory revolution' the sense of smell would carry a much greater metaphoric significance than in our own. In the Pentateuch, as it now stands, the first reference to the divine sense of smell is found in the conclusion of the Flood Narrative. This is actually the only reference in Genesis to the divine sense of smell. It introduces, however, some terminology which makes a frequent appearance in the Hebrew Bible ..."
Francis Humphrey, “Sensory Language and the Divine-Human Relationship in the TENAK” (PhD diss., McGill University, 1994), 65–68.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Genesis 8:21 and Isaiah 11:3

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